कृषि-पाराशर (महर्षि पराशर - प्राचीन भारतीय कृषि, मृदा-परीक्षण, वर्षा-पूर्वानुमान व बीज-संस्कार)

KṚṢI-PARĀŚARA 73
94. Give away cowdung on other (days) avoiding the three days;
(giving of cowdung) on Saturday, Tuesday and Sunday is known to
be harmful to kine.
95. Cows cry at the sight of that place, bereft of the Goddess of
wealth, where a light is not put in the cowshed in the evening.
96. A plough is said to have eight bulls, six for ordinary use,
four for the cruel and two for the cow-killers.¹
97. Constantly there is the Goddess of wealth in ten ploughs,
wealth in five, food in three and debt in one.
98. With two ploughs there is always merely the maintenance
of one's ownself, and one does not become able to offer rice to the
manes, gods and guests.
Now the description of the festival of cows
99. Perform the worship of cows in the lunar mansion called
Laguḍa-pratipat in Kārtika after tying a Śyāma creeper² on the horn
and besmearing (cows) with turmeric mixed with oil.
100-101. Cowherds, adorned with ornaments, besmearing the
body with saffron and sandal-paste, decorating (the cows) with
cloths, etc. and raising the club in the hand, should, for averting evil
to cows, take the chief bull round the village with vocal and instru-
mental music.
102. Then, accompanied by cultivators, one should, on the first
day of Kārtika, apply oil mixed with turmeric, over the bodies of
cows.
103. On that day cause a piece of hot iron to be put on the
bodies of cows, and then cut off (a portion of their) tails, hairs and
ears.
104. By this (practice), the entire bovine class doubtlessly be-
comes healthy in his (i. e. of the cultivator observing these rules)
house and free from various diseases for a year.
1 The word 'gavāśin' of the text literally means 'one who eats cows'. It
has obviously been used to express contempt towards those who employ only
two bulls in cultivation in utter disregard to their extreme strain.
2 'A kind of climbing plant' (M. Williams.) It appears to be a distinct
spacies of creepers, and not any green creeper as S. P. Roy Chaudhuri takes it
to mean.

74 KṚṢI-PARĀŚARA
Now the procession¹ and entrance of cows
105. The triad of Pūrvas (viz. the Nakṣatras Pūrva-phalgunī,
Pūrva-āṣāḍhā, Pūrva-bhādrapada), Dhaniṣṭhā, Jyeṣṭhā, Kṛttikā, Mṛga-
śiras and Śatabhiṣā—these are always auspicious for the procession
and entrance (into cowsheds for the first time?) of cows.
106-107. Do not hold the cows' procession, departure (for culti-
vation?) or entrance in the three Uttaras (i. e. Nakṣatras called the
Uttara-phalgunī, Uttara-āṣāḍhā, Uttara-bhādrapada), Rohiṇī and in
(the periods known as) Sinīvālī,² the eighth and fourteenth lunar
mansions and also in (Nakṣatras) Puṣyā, Śravaṇā, Hastā, Citrā; (cows)
and other graminivorous animals (of one who does so) perish.
108. Of cows' procession and entrance on Sunday, Saturday and
Tuesday—destruction of cows takes place in their procession and the
death of the householder in entrance.
Now the lifting of cowdung-heap
109. Having worshipped the heap of cowdung in Māgha, one,
with reverence, should lift it with spades on an auspicious day and
Nakṣatra.
110. Having powdered all that and dried it up in the sun,
throw the manure into a pit in every field in Phālguna.
111. Then, at the time of sowing, take out the manures ;
without manure paddy plants grow up bereft of fruits.
Now the description of the constituents of the plough
112. Iṣā, yuga, bala-sthāṇu, niryola, its pāsikās, aḍḍacalla,
śaula and paccanī—(these are) the eight parts of the plough.³
1 The original word is ‘yātrā’ whose exact connotation here is not clear.
In view of the fact that this word occurs side by side with the word ‘prasthāna’
in V. 107, it does not seem proper to translate ‘yātrā’ as ‘departure’ as is done
by S. P. Roy Chaudhuri.
2 First day of New Moon. For various meanings of the word, see
Skt-Eng. Dictionary, by M. Williams.
3 For the meanings of the technical terms, see Glossary.

KṚṢI-PARĀŚARA 75
113. The īṣā should be eight cubits (long), sthāṇu five vitastis,¹
niryola a cubit and a half and the yuga up to the ears (of the
animals ?).
114. The pāsikā of the niryola as well as the aḍḍacalla measure
twelve fingers each, and the śaula one aratni²
115. The paccanikā, known to be hard, iron-tipped and made
of bamboo, should be made either twelve and a half muṣṭis³ or nine
muṣṭis (long.)
116. The ābaddha,⁴ circular in shape, is fifty-four fingers. The
yotra should be four cubits long and the rope five cubits.
117. The phālaka (i.e. the ploughshare), resembling an arka-⁵
leaf, is known to be nine fingers long, or one cubit or a cubit and
five fingers.
118. The viddhaka is declared to have twenty-one spikes. The
madikā, measuring nine cubits, is best-suited to all operations.
119. This (group of) constituents of the plough, conducive to
welfare in all operations and approved by the sage Parāśara, should
be made very strong by cultivators.
120. The constituents (of the plough) which are not strong nor
of the proper measurement, doubtlessly cause obstacle to the draught-
animal at every step at the time of cultivation.
Now the ceremony of hala-prasāraṇa⁶
121. Perform hala-prasāraṇa (lit. driving the plough) in (the
Nakṣatras) Svāti, Uttara-phalgunī, Uttarāṣāḍhā, Uttara-bhādrapada,
Rohiṇī, Mṛga-śiras, Mūlā, Punarvasu, Puṣyā, Śravaṇā and Hastā.
122. For the increase of crops, hala-prasāraṇa should be performed
1 “Defined either as a long span between the extended thumb and little
finger, or as the distance between the wrist and the tip of fingers and said to
be = 12 Aṅgulas or about nine inches”. Skt.—Eng. Dict. by M. Wms.
2 The distance between the elbow and the tip of the little finger.
3 Muṣṭi is equivalent to one cubit measured with the fisted hand.
4 This word is variously read as ābandha and abandha in different MSS.
(Vide text).
5 Calotropis gigantea Br.
6 This appears to be a ceremony to be performed at the commencement
of ploughing the field in a season.

76 KṚṢI-PARĀŚARA
by farmers on Friday, Monday, Thursday and particularly on
Wednesday.
123. The commencement of agricultural operations on Tuesday,
Sunday, and also on Saturday portends disturbance in the kingdom.
124. The second, third, fifth, seventh, tenth, eleventh and
thirteenth lunar mansions are auspicious.
125. (There is) destruction of crops on the first lunar mansion,
death and imprisonment on the twelfth; the sixth causes many
obstacles and Kuhū¹ destroys the cultivator.
126. The eighth lunar mansion kills bulls, the ninth is the
destroyer of crops, the fourth generates insects, and the fourteenth
kills the master.
127. Perform hala-prasāraṇa on the auspicious moments of the
sun's entrance into Taurus, Pisces, Virgo, Gemini, Sagittarius and
Scorpio.
128. (Hala-prasāraṇa) at the (sun's entrance into) Aries kills
animals; it (causes) fear from aquatic creatures in Cancer, from
serpents in Leo and from thieves in Aquarius.
129. There is destruction of crops in Capricornus and danger to
life in Libra. Hence, carefully examine the moment (of sun's entrance
into the Zodiacs) at the commencement of agriculture.
130-132. Having bathed and putting on a pair of white cloths
at a time when the position of the sun, along with the moon,
is favourable, having duly worshipped the earth, along with the
planet, and also Pṛthu and Prajāpati with sandal, flowers, and
circumambulated fire keeping it on the right, made ample gifts (to the
Brāhmaṇa conducting the ceremony?) and having besmeared with
honey the tip of the ploughshare, touched with gold, perform hala-
prasāraṇa at the left side on the lap of the serpent.²
133. Vāsava (i.e. Indra), Śukra (i.e. Venus), Pṛthurāma³ and
1 It may mean either the first day of the first quarter (on which the moon
rises invisible) or New Moon.
2 Perhaps, the serpent-demon supposed to inhabit the nether regions.
3 The meaning is obscure. Can the word be Pṛthu-romā meaning the
Zodiacal sign of Pisces? Having regard to the fact that the preceding word
refers to a heavenly body, this emendation seems plausible.

KṚṢI-PARĀSARA 77
Parāśara are to be invoked. Perform hala-prasāraṇa after worshipping
fire, a twice-born man and god.
134. A pair of black bulls or red ones or red-and-black bulls is
commendable in the plough. The sides of their faces are to be
besmeared with butter or ghee.
135-136. Facing northward, one should give an offering of milk
mixed with white flowers, curd and condensed milk¹ —(with the
incantation) 'O lord of Śacī, god of gods, accept the offering, (and)
grant a good rainfall.'
137-138. The devout cultivator, being on a seat with a con-
centrated mind and placing the knees on the ground, should bow
to Indra with this incantation : 'O lord, obeisance be to thee; render
the wealth of crops free from impediments'.
139. Then, for a rich harvest, give without fail an offering and
a lamp of ghee to Wind-god accompanied by cloud.
140. (Then utter this incantation): O goddess Earth, with gold
within, resting on Śeṣa² and supporting the moving and the unmoving,
grant me the desired fruit.
141. A bull, with a useless hip, is to be discarded by cultiva-
tors in the act of ploughing ; so also one, with the tail and ears cut
off, and an all-white one.
142. As Parāśara declares, there should not be a broken furrow.
The furrows are declared to be one, three and five.
143. One furrow is conducive to victory, three are the givers of
success and furrows numbering five give abundant crops.
144. If the plough, while driven, raises a tortoise, (then) the
wife (of the cultivator) dies, and there is fear from fire.
145. There being forced raising of, and a breach in, the plough-
share, there will surely be desertion of the native land. The plough
being broken, the master perishes there.
1 The word 'kṣīra' has been used twice presumably to denote two different
substances.
2 Name of the celebrated mythological thousand-headed serpent (also
called Ananta) believed by the Hindus to support the entire world on its hood.
11

78 KRṢI-PARĀŚARA
146. Or, if there is breach of the īśā, (it will) cause loss of
life to the cultivator. There is loss of brother if the yuga be broken,
and the son dies at the breach of the śaula.
147. The yotra being snapped there take place disease and
damage to crops. The cultivator having fallen down, there becomes
trouble at the royal mansion.
148. Man will surely die of fever and dysentery if a cow falls
down at the time of ploughing.
149. If, when the plough is driven, the bull runs away then he
(i.e. the cultivator) sustains failure of agriculture or gets physical ailment.
150. Crops become fourfold if, at the very outset of ploughing,
a cow bellows and licks the nose.
151. When, the plough is being driven, there be voiding of
dung and passing of urine (by the bulls), there take place increase of
crops by the falling of dung and flood by urine.
152. Whence can there be hope for fruits in agricultural opera-
tions to the cultivator by whom hala-prasāraṇa is not performed in
Capricorn and Aquarius¹ ?
153. He, who carries on cultivation without performing hala-
prasāraṇa, takes to agriculture in vain only through (physical) force
and pride.
154. The soil is said to be like gold in Māgha, silver in
Phālguna, copper in Caitra and like paddy in Vaiśākha.
155. The soil should be known like the soil (itself) in Jyaiṣṭha,
full of mud in Āṣāḍha and that (soil) which is raised by ploughs in
Śrāvaṇa is barren.
So also (says) Parāśara—
156. Gold is cultivated in the dewy season (hemanta), copper
and silver in spring (vasanta), paddy in summer (nidāgha) and
poverty at the advent of the rains.
1 The times intended seem to be the months Māgha and Phālguna when
the sun is supposed to enter these Zodiacal signs respectively. In northern
India, these are the months when rice-fields are usually cultivated. So, S. P.
Roy Chaudhuri's rendering of 'mṛga' as the 'asterism Mṛgaśiras' does not seem
plausible. Moreover, a dvandva compound between a Nakṣatra and a Rāśi is
not usual. Our interpretation is corroborated by V. 154 below.

KṚṢI-PARĀŚARA 79
Now the rule about the preservation of seeds
157. Collect all seeds either in the month of Māgha or in
Phālguna, and dry them up thoroughly in the sun ; do not keep
them down.
158. Having made a small packet of seeds, purge the chaff ;
seed mixed with chaff is extremely damaging to crops.
159. Seeds, which are uniform yield a plentiful harvest ; hence,
carefully make them of the same kind.
160. Having made a very tight packet, cut off the grass that
has come out. This being with grass uncut, crops become full of
grass.
161. Do not keep seeds on an ant-hill, in the cowshed, the
place where a woman has been delivered of a child, nor also in a
house having a barren woman in it.
162. Do not allow the seed to come in contact with remnant of
food, a woman in her monthly impurity, a barren woman, a woman
in the family way and a woman just delivered of a child.
163. The cultivator should not, even by mistake, keep on seeds
ghee, oil, butter-milk, lamp and salt,
So also (says) Gārgya—
164. The seed that has come in contact with a lamp, fire,
smoke, that has been damaged by rain, and has been covered up in
holes, is always to be rejected.
165. Never, even by mistake, sow the seed that is kept under-
ground and is mixed up ; the seed that is a chaff or mixed with
particles (of grains ?) becomes barren.
166. The cultivator, manure, field, bull, mass of clouds—all
these become useless when the seed is barren.
167. This rule is declared for sesamum, paddy and barley.
Therefore, take care of the seed ; the wealth of harvest depends on
seeds.
Now the procedure about sowing seeds
168. Sowing is known to be best in Vaiśākha, of middle
quality in Jyaiṣṭha, bad in Āṣāḍha and worst in Śrāvaṇa.

80 KṚṢI-PARĀŚARA
169. The sowing of seeds for transplantation is said to be best
in Āṣāḍha (or Jyaiṣṭha)¹, bad in Śrāvaṇa and worst in Bhādra.
170. The sowing of seeds is best in the three Uttaras², Mūlā,
Jyeṣṭhā, Anurādhā, Maghā, Mṛgaśiras, Rohiṇī, Hastā and Revatī.
171. Man gets (only) seed by sowing the seed in Śravaṇā,
the Pūrvas³, Viśākhā, Bharaṇī, Ārdrā and Aśleṣā.
172. In sowing and transplantation, avoid the two days: there
is fear from rats on Tuesday and from locusts and insects on Saturday.
173. Do not cause (seeds) to be sown in the lunar mansion
(called) Riktā,⁴ particularly in the period of the waning moon. Act-
ing thus properly, one gets an increase of crops.
174. A farmer, desirous of fruits, should avoid sowing of all
crops in the three days and a half at the close of Jyaiṣṭha as well as
in the beginning of Āṣāḍha.
175. During the three days between the end of Taurus (i. e.
Jyaiṣṭha) and the beginning of Gemini (i. e. Āṣāḍha), the (earth) is
menstruated ; do not cause the seed to be sown then. (Failing to
observe this) man perishes through sin.
So also—
176. In the period between the cessation of Mṛgaśiras and the
first quarter of Ārdrā, Ambuvācī⁵ takes place, (and) the earth becomes
menstruated for three days which one should avoid. If the cultivator
goes to the field and sows the seed (in this period) he will not be the
possessor of fruits; this period is dangerous.
1 “Śuci—a particular hot month (acc. to some = Āṣādha or Jyaiṣṭha, àcc, to
others ‘the hot season in general’) “—Skt.-Eng. Dictionary (M. Wms.)
2 The three Nakṣatras called Uttara-phalguni, Uttarāṣāḍhā and Uttara-
bhādrapada.
3 The three Nakṣatras called Pūrva-phalguni, Pūrvāṣāḍhā and Pūrva-
bhādrapada.
4 The 4th, 9th or 14th day of the lunar fortnight is technically so called.
5 “Four days in Āṣādha (the tenth to the thirteenth of the dark half of
the month) when the earth is supposed to be unclean”. Skt.-Eng. Dictionary
by M. Wms.

KṚṢI-PARĀŚARA 81
177. One, being pure and with a concentrated mind, should
personally sow three handfuls of seeds moistened with cold water
after meditating upon Indra.
178-180. The cultivator, with a delighted heart, having observed
puṇyāha¹ for paddy, should face eastward, and holding a pitcher, read
this valuable incantation : —Obeisance be to thee, O auspicious Earth,
the divine queen and giver of many crops, let all crops sprout up, may
God pour forth seasonal rain; may farmers be healthy with riches,
paddy and opulence.
181. Farmers being treated to delicious dishes with ghee and
pāyasa² in the field after the sowing is done, agriculture becomes free
from impediments.
Now the application of the mayikā³
182. Having sown the seeds, cause the mayikā to be applied
there. In the absence of that, there is no even growth of the seeds.
Now the procedure of transplantation
183. Seeds are of two kinds, (for) sowing and (for) transplanta-
tion. (That for) sowing is free from disease, (that for) transplantation
is always attended with maladies.
184. Do not gather seedlings (for transplantation) from full
grown paddy plants. All seedlings, grown hard in fields, do not
yield fruit.
185. The transplantation (of seedlings of all crops) (should be)
one cubit apart (from one another) in Cancer (i.e. Śrāvaṇa), half a
cubit in Leo (i.e. Bhādra) and four fingers apart in Virgo (i.e. Āśvina).
1 Lit. auspicious day. It came to denote a festival, performed on an
auspicious day, for the success of an undertaking.
2 Also called paramānna, prepared by boiling together milk, rice and a
sweet substance like sugar, etc.
3 For meaning, see Glossary.

82 KṚṢI-PARĀŚARA
Now the procedure of the kaṭṭana¹ of paddy
186. A wise man should perform the kaṭṭana of paddy in the
month of Āṣāḍha (and) Śrāvaṇa. The paddy, of which kaṭṭana has
not been done, remains like the seeds.²
187. One, mindful of agriculture, should perform kaṭṭana of
paddy in Śrāvaṇa when there is no rainfall. Kaṭṭana being in Bhādra
there is the acquisition of half the harvest, and there is no hope for
fruits (if it is done) in Āśvina.
188. One should not do kaṭṭana and transplantation of paddy in
a low land nor put manure, but should merely weed out the grass.
Now the removal of weeds from paddy³
189. Paddy, though grown but not rendered free from grass,
does not bear sufficient fruit ; agriculture suffers loss due to weeds.
190. The paddy, from which weeds are removed between
Cancer (i.e. Śrāvaṇa) and Bhādra, becomes twofold even though it be
full of grass.
191. Weeding out of paddy being done twice in Āśvina, it
yields produce like māṣa⁴ without ripening.
192. Therefore, with all care, render agricultural produce free
from weeds ; the agricultural produce, from which weeds are removed,
becomes wish-yielding to cultivators.
Now the release of water in Bhādra
193. For freedom of paddy from disease, drain off water in
Bhādra ; preserve water then up to the roots only.
194. Paddy (fields), filled with water in Bhādra, is damaged by
various maladies and does not yield the best produce to cultivators.
Now the incantation for the cure of the diseases of paddy
(Let there be) success, salutation to the preceptor, (let there be)
welfare. The paramount king, Lord Rāma, the venerable and
¹ This is probably a Deśī word, and means thinning out.
² This, perhaps, means that there is an indifferent and poor growth of
paddy in the absence of kaṭṭana.
³ nistṛṇīkaraṇam—c.f. the modern Bengali word 'niḍi' or 'niḍāna'.
⁴ A kind of pulse or cereal.

KṚṢI-PARĀŚARA
83
victorious one, from his shrine like the Nandana-vana¹ on the slope
of the hill, as white as conch, Kunda flower and moon, commands
Hanūmat, the son of Wind, speedy like wind, the destroyer of hosts
of enemies, remaining on the seashore, with sharp nails and uplifted
tail, among many hundred thousands of monkeys, as follows, and
directs the welfare of others—
If in the field, belonging to such and such person of such and
such gotra, the destroyers of crops like insects, pests, such as Rātā
etc.,² beasts like goat, bear, both domesticated and wild, deer, buffalo,
and birds like sparrow and parrot, etc. do not leave, then disperse
them with your adamantine tail—Om, ām, ghām, ghīm, ghum,
ghuḥ.³
195. Get this mantra, written with lac-dye, tied in the midst of
the crops ; there will never be any fear from disease (of paddy),
insects and malicious animals.
Now the preservation of water
196. What hope of crops can there be to the fool by whom
water is not preserved for paddy in Āśvina and Kārtika.
197. At the advent of autumn, one should preserve water just
as one, desirous of (preserving) the family, protects the ladies of the
house.
198. Then the cultivator, being pure, should plant a nala,⁴
along with leaves, on the north-east corner of the field on the Kārtika-
saṃkrānti day.
199. Then, having worshipped the Nala with very attractive
sandal, garlands and incense, worship the paddy plants there.
200. Then carefully give an offering of curd, rice, particularly
pāyasa as also the kernel of the stones of palms.⁵
1 Divine grove.
2 All the names are not intelligible, and, therefore, not mentioned here
(see text).
3 These are mystic syllables used in Tantras.
4 A kind of reed.
5 tālāsthi-śasya—cf. Bengali tālsāṅs.

84 KṚṢI-PARĀŚARA
The incantation for that (is as follows :—)
201-203. Let all the paddy plants, tender, young, old and
others, the largest and the smallest, the diseased and the healthy,
being touched by the Nala, be of uniform growth at the command
of Suṣeṇa, Rāma and also of Pṛthu, (and), having uniform growth,
let (them) yield abundant produce; let the cultivator be healthy and
endowed with wealth and paddy.
204. Having implanted the Nala in the field with this incanta-
tion in due order, farmers rejoice at the acquisition of a great increase
of paddy.
205. All classes of paddy of those, who do not implant Nala
in the field in Dhaṭa-saṃkrānti,¹ become uneven and fruitless.
Now the taking of a handful (of paddy) in Agrahāyaṇa
206. Then, at the advent of Agrahāyaṇa, one, being pure,
should, on an auspicious day, shear off two and a half handfuls of
paddy in the field.
207. One should shear off (paddy) in the north-eastern corner
(of the field) after having duly worshipped the paddy plants with
sandal-paste, flowers, incense and offerings.
208. Then carrying that (bundle) on the head, with the stalks
turned forward, one should make for one's home silently without
touching anybody anywhere.
209. Then, entering the main room and walking seven steps,
one should place it, well-worshipped, to the east.
210. Never should one take a a handful in Kārtika and Pauṣa.
The taking of a handful in Agrahāyaṇa is the best and conducive to
wealth and paddy.
211. He, who harvests (paddy) without cutting off two handfuls
and a half in Agrahāyaṇa, meets with failure at every step; whence
shall there be paddy in his house?
1 The last day of Āśvina, when the sun passes on to the Zodiac Dhaṭa
(=Tulā) or Libra; in other words, the advent of the month of Kartika.

KṚṢI-PARĀŚARA 85
212. (They, i. e. the wise) commend the harvesting of paddy
in (the Nakṣatras) Ārdrā, Maghā, Kṛttikā, Citrā,¹ Puṣyā, Hastā, Svāti,
Uttara-phalgunī, Uttara - āṣāḍhā, Uttara - bhādrapada, Mūlā and
Śravaṇā.
213. Avoid taking handfuls in (the yogas) Vyatipāta, Viṣṭi,
Riktā and Vaidhṛti, and also on Tuesday, Saturday and Wednesday.
Now the planting of medhi² in Agrahāyaṇa
214. After digging out an even pit in Agrahāyaṇa, besmeared
with cowdung, the Medhi is to be carefully planted there on an aus-
picious day.
215. The medhi is to be made by farmers to bear a feminine
name, when the sun is in Scorpio; the farmer obtains increase of
crops through the efficacy of medhi.
216. (The medhi is to be made of) Nyagrodha (Ficus indica),
Saptaparṇa³ (Alstonia scholaris), Gāmbhārī (Gmelina arborea), Śālmalī⁴
(Śālmalia malabarica), particularly Udumbara⁵ (Ficus glomerata), or
(of) any other milk-exuding tree.
217-218. In the absence of Vaṭa (Banyan tree), etc. (a tree),
bearing a female name, should be used. The medhi, beflagged and
protected with (leaves of) Neem (Melia indica) and mustard,⁶ fitted
with stalks of paddy, grass and Karkaṭaka⁷, and worshipped with
sandalpaste and flowers, is conducive to the happiness produced by
crops.
219. The medhi should not be planted in Pauṣa, on an inauspi-
cious day and also in (the Nakṣatra) Śravaṇā. (While) in Agrahāyaṇa,
1 Or, any one of the following :—
Mṛga-śiras, Anurādhā and Revatī.
2 "A pillar, post (esp a pillar in the middle of a threshing floor to which
oxen are bound." (M. Wms.).
3 Bengali—Chātim.
4 Bengali—Simul.
5 Bengali—ḍumur.
6 Neem and mustard are even now supposed, in some parts of our country,
to ward off evil spirits and infection from any source.
7 A kind of plant.
12

86 KṚṢI-PARĀŚARA
it is conducive to the increase of crops, in Pauṣa it causes loss of
crops.
220. By men, desiring their own welfare, should never be made
a medhi of Kapittha¹ (Feronia elephantum), Bilva (Aegle marme-
los), bamboo (Bambusa tulda), and Tṛṇarāja.²
Now the description of (the ceremony called)
Puṣyayātrā in Pauṣa
221. Then people should together perform Puṣyayātrā near the
field, on an auspicious day in Pauṣa when the paddy is not (yet)
harvested.
222-224. Feed all men in due order starting with the old, with
pāyasa³ after nicely presenting it on banana-leaves with curries, fish,
meat, vegetarian dishes and also with palatable courses (prepared) with
Asafoetida (hiṅgu) and pepper along with curd, milk, ghee, (other
preparations of milk), beverages, various fruits, roots and plenty of
sweetmeats and cakes.
225. Then having rinsed off (hands and faces) there, besmear
one another with sandal-paste, catuḥsama⁴ and perfumed oil.
226. Then, having put on new cloths, (they should) feed one
another with nice fragrant betel-leaves perfumed with camphor.
227. Being adorned with flowers, and saluted Lord of Śacī,
perform great merriments there with music, both vocal and instru-
mental, and dance.
228-232. Then all, being delighted, should look at the sun, and
with folded hands, read the incantation consisting of the four verses : —
(i) In the field, with paddy not yet harvested, due to the
infulence of Puṣya-yātrā, may she,⁵ the bestower of wel-
fare and looked upon by us all with regard, protect us !
1 Modern Bengali 'Kayed bel'.
2 May mean cocoanut-tree, a kind of bamboo or sugarcane. (vide Skt-
Eng. Dict., op. cit.)
The last one cannot obviously be intended here.
3 A preparation of milk, rice and sugar.
4 "An unguent of 4 ingredients—sandal, agallochum, saffron and musk."
(M. Wms.).
5 Lakṣmī (?).

KṚṢI-PARĀSARA 87
(ii) May all, who are antagonistic to us by deed, in mind and
speech, be pacified by the influence of Puṣya-yātrā!
(iii)-(iv) Increase of paddy and fame, the well-being of wife
and son, enhancement of the honour of king, as also the
increase of cattle, the welfare of counsel (given to kings?)
and government, augmentation of wealth—may we have
these constantly till a year is completed!
233. Then all, delighted, should go to their own houses; those
people should not again have any meal on that day.
234. By Parāśara was ordained, in ancient times, for the welfare
of all people, this fascinating Puṣya-yātrā, the means of fulfilment of
all objects.
235. Therefore, this Puṣya-yātrā should be carefully performed,
according to rules, for the removal of all obstacles and the increase of
crops.
236. There is no removal of obstacles to those people who, proud
of riches, do not perform Puṣya-yātrā; whence is happiness (to them)
in that year?
237. Therefore, a wise man should harvest paddy in the month
of Pauṣa, get the corns thrashed properly and weighed with an
āḍhaka.
Now the description of Āḍhaka
238. _Āḍhaka_¹ is declared to be twelve fingers in size; the weigh-
ing (should be done) from left to right and never on the right (side).
239. The weighing of paddy from right (to left) is a source of
depletion, and from left (to right) is highly conducive to happiness
and increase of paddy.
240 Made of the wood Śleṣmāntaka (Cordia mixta), Mango
(Mangifera indica) and Punnāga (Calophyllum inophyllum) the
āḍhaka is the best; made of the wood of Kapittha. (Feronia elephan-
tum), Parkaṭi (Ficus infectoria) and Neem (Melia indica), it increases
poverty.
¹ A measuring vessel for grains. For another meaning of the word, see
v 11 supra.

88 KṚṢI-PARĀŚARA
Now the storing of paddy
241-242. The storing of paddy is the best in the auspicious
Nakṣatras: Hastā, Śravaṇā, Dhaniṣṭhā, Śatabhiṣā, Puṣyā, Revatī, Rohiṇī,
Bharaṇī, Mūlā, Uttara-phalgunī, Uttarāṣāḍhā, Uttara-bhādrapada,
Maghā and Punarvasu, on Thursday, Monday and Friday avoiding
Saturday and at the auspicious moment of the sun's contact with
Pisces.
“O Goddess, assuming forms at will, augmenting all desired
objects, bearing (the burden) of new bulls, bestow riches on me, the
giver of wealth and the benefactor of all people”.
243. Having personally written the (above) incantation, one
should keep it in the granaries (thus) ensuring great prosperity. Then
one ought to worship the Goddess of wealth very well.
Here ends the book, entitled Kṛṣi-parāśara, composed by sage
Parāśara.

APPENDIX

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कृषिशास्त्रम्¹ ।
कृषिसमयनिर्णयः
अथातः संप्रवक्ष्यामि सङ्कीर्णविषये नृणाम् ।
क्रियाणामपि सत्कालमुहूर्त्तश्चविशेषतः ॥
प्रथमं संप्रवक्ष्यामि समयं कृषिकर्मणः ।
शुभं वज्रिनृणाञ्चैव देवानाञ्चविशेषतः ॥
कृषिमूलंहि सर्वेषां प्राणिनां सम्पदस्सदा ।
कृष्यभावेनसम्पत्स्यात्ततस्मारभेतकृषिम् ॥
पूर्वं शुभप्रवेशःस्यान्निमित्तान्यवलोकयेत् ।
मैत्रार्यमाशिरोहिएयां साहिर्बुध्न्योङ्कुजाहनि ॥
स्वान्युत्तरेषुपुष्येच रौद्रे याम्येच चित्तभे ।
कुर्यात्प्रवेशनं भूमेः प्रथमं ··· ··· ॥
वारेषुकौजः श्रेष्ठोऽत्र मध्यमौबुधजीवयोः ।
शेषावाराविवर्ज्याःस्युः सोमवारः कदाचन ॥
··· ··· ··· ··· ··· ··· ।
प्रवेशोगो...नान्तु गवां संपदमिच्छतः ॥
एवं प्रवेशनंकृत्वा वनच्छेदनमेवच ।
दहनादिकमप्येवं कृत्वा कृषिमथारभेत् ॥
रोहिएयादित्य पौष्णाक्षमूलहस्तोत्तराः क्रमात् ।
पुष्यस्तथानुराधाच कृषिकर्मणिपूजिताः ॥
वारनक्षत्रयोगेषु ··· ··· भुवम् ।
एष्वेवशुभयोगेषुकृषिमप्यारभेत्सुधीः ॥
पञ्चच्छिद्रेतरास्सर्वैतिथयः कृषिकर्मणि ।
पूजिताश्चेष्टवर्येथ···स्युः शुभावहाः ॥
1 For an account of this work, see Preface. The copy of the
Ms., used by us, is hopelessly corrupt. Instead of hazarding emenda-
tions, we have reproduced the text unaltered. The portions of the
text, which are absolutely unintelligible, have been indicated by
dotted lines.

?
Wait, there's दृ then ... then ष्ट!
Wait, look at: च then ... then दृष्ट्याश्रमतः?
Look closely at line 17:
अन्येषामाश्रमाणांचदृ...ष्टस्थाश्रमतः फलम् ।
Actually: अन्येषामाश्रमाणांच...दृष्ट्याश्रमतः?
Look at च: after च are dots: ...
Then हृष्ट? Or दृष्ट?
Wait, it looks like ...दृष्ट्याश्रमतः or ...हृष्टाश्रमतः.
Wait, look at the letter before ...:
Is there a letter between च and ...? No, it's च... then दृष्ट्याश्रमतः or दृष्टाश्रमतः!
Wait, look at line 17 again:
अन्येषामाश्रमाणांच...हृष्ट्याश्रमतः फलम् । - wait, the letter after ... is हृ or दृ? It has a vertical top and rounded curve with a bottom hook: दृ or हृ.
Then ष्ट with या? No, स्था? It's दृष्ट्याश्रमतः or हृष्टाश्रमतः.

Line 18:
`तस्मात्कृषिप्रधानेन बीज